RELEVANSI FALSAFAH ORANG TENGGER TENTANG KEBAHAGIAAN TERHADAP UPAYA PENDIDIKAN KARAKTER BANGSA

DOI: https://doi.org/10.33650/pjp.v3i1.117

Authors (s)


(1) * Mohammad Bahrul Ulum   ()
(*) Corresponding Author

Abstract


Against the understanding that the deep-rooted moral wisdom in Tenggerese life can be an alternative way of view amid the cur- rent multidimensional crisis, it aims to construct the theoretical constructs of the concept of happiness in Tengger’s view and how relevant it is to the nation’s character education efforts. The the- oretical constructions are done by using Aristotelian ethical theory (eudaimonisme) as a way of looking at the ethical values in the life of the Tenggerese.

This research is a literature study (library research). Aristotelian ethics is the formal object of research, while its material object is the Tenggerian view of the nature of happiness. The methods used are induction, interpretation, and comparison. The method is used to analyze the meaning of happiness in Tengger’s view which is then reviewed from the perspective of the ethics of Aristotle’s happiness.

Happiness in the Tenggerian view implies a state of equilibrium in total religiosity, so happiness can be called the ultimate goal of all the realities of this nature. Aristotle sees happiness as a “fullness” whose value can not be restricted (without qualifica- tion). Achievement is done by realizing the full human potential (rationality) in full and accompanied by the virtues (areté). The concept of Tenggerese happiness has a structural similarity to the concept of happiness in Aristotelian ethics. The Tenggerese, like Aristotle, see that happiness is not an instrumental purpose, but the ultimate goal of all human action. The Tengger people see a “tri-singular” relation in life, in a social, natural and spiritual context. On the basis of this relationship pattern then the main life is to keep the harmony alive. This view of the principle of har- mony then produces ethical virtues that are consistent with the principle (respect, harmony and simplicity). These virtues are the source of all good in life and, in the context of character educa- tion of the nation, these virtues can be a foothold and-especially- an example of what and how the character of this nation is built.





Full Text: PDF



References


Aristotle, 2004, Nicomachean Ethics (translated by Roger Crisp), United King- dom: Cambridge University Press.

Armando, Ade, dkk., 2008, Refleksi Karakter Bangsa, Jakarta: Forum Kajian

Antropologi Indonesia

Bappenas, 2009, Pokok-pokok Penyelenggaraan Pembangunan Nasional, makalah diakses dari situs Badan Perencanaan Pembangunan Nasional di www.bappenas.go.id

Bourdieu, Pierre, 1999, Language Symbolic and Power, dalam Jaworsky, Adam and Nikolas Coupland (ed.), The Discourse Reader, USA: Routledge

Hadi, Hardono, 2003, Pengantar, dalam Aholiab Watloly, Tanggungjawab Peng- etahuan, Yogyakarta: Kanisius

Hefner, Robert W., 1999, Geger Tengger: Perubahan Sosial dan Perkelahian Politik (diterjemahkan oleh A. Wisnuhardana dan Imam Ahmad), Yogya- karta: LKiS.

Machmud, Muslimin, 2003, Mitos dan Adat Istiadat Masyarakat Tengger, dalam Nurudin, dkk. (ed.), Agama Tradisional: Potret Kearifan Hidup Masyarakat Samin dan Tengger, Yogyakarta: LKiS dan UMM Press.

Nugroho, Ellen Christiani, 2011, Menghargai Modus-modus Esensial Manusia sebagai Upaya Mengatasi Problem Dehumanisasi di Indonesia, artikel dalam Jurnal “Humanika” (Vol.14), Semarang: FIB Undip

Wibisono, Koento, 2010, Filsafat Ilmu (Diktat kuliah), Yogyakarta: Program

Pascasarjana Ilmu Filsafat UGM.


Article View

Abstract views : 265 times | PDF files viewed : 165 times

Dimensions, PlumX, and Google Scholar Metrics

10.33650/pjp.v3i1.117


Refbacks

  • There are currently no refbacks.


Copyright (c) 2016 Mohammad Bahrul Ulum


This work is licensed under a CC BY-SA

Published by Islamic Faculty of Nurul Jadid University, Probolinggo, East Java, Indonesia.